As far as one can judge, it is for the same reason that philosophers
have aimed at a threefold division of science, or rather, were enabled
to see that there was a threefold division (for they did not invent,
but only discovered it), of which one part is called physical, another
logical, the third ethical. The Latin equivalents of these names
are now naturalized in the writings of many authors, so that these
divisions are called natural, rational, and moral, on which I have
touched slightly in the eighth book. Not that I would conclude that
these philosophers, in this threefold division, had any thought of
a trinity in God, although Plato is said to have been the first to
discover and promulgate this distribution, and he saw that God alone
could be the author of nature, the bestower of intelligence, and the
kindler of love by which life becomes good and blessed. But certain
it is that, though philosophers disagree both regarding the nature
of things, and the mode of investigating truth, and of the good to
which all our actions ought to tend, yet in these three great general
questions all their intellectual energy is spent. And though there
be a confusing diversity of opinion, every man striving to establish
his own opinion in regard to each of these questions, yet no one of
them all doubts that nature has some cause, science some method, life
some end and aim. Then, again, there are three things which every
artificer must possess if he is to effect anything,--nature, education,
practice. Nature is to be judged by capacity, education by knowledge,
practice by its fruit. I am aware that, properly speaking, fruit is
what one enjoys, use [practice] what one uses. And this seems to be
the difference between them, that we are said to _enjoy_ that which
in itself, and irrespective of other ends, delights us; to _use_ that
which we seek for the sake of some end beyond. For which reason the
things of time are to be used rather than enjoyed, that we may deserve
to enjoy things eternal; and not as those perverse creatures who would
fain enjoy money and use God,--not spending money for God's sake, but
worshipping God for money's sake. However, in common parlance, we both
use fruits and enjoy uses. For we correctly speak of the "fruits of
the field," which certainly we all use in the present life. And it was
in accordance with this usage that I said that there were three things
to be observed in a man, nature, education, practice. From these the
philosophers have elaborated, as I said, the threefold division of
that science by which a blessed life is attained: the natural having
respect to nature, the rational to education, the moral to practice.
If, then, we were ourselves the authors of our nature, we should have
generated knowledge in ourselves, and should not require to reach
it by education, _i.e._, by learning it from others. Our love, too,
proceeding from ourselves and returning to us, would suffice to make
our life blessed, and would stand in need of no extraneous enjoyment.
But now, since our nature has God as its requisite author, it is
certain that we must have Him for our teacher that we may be wise; Him,
too, to dispense to us spiritual sweetness that we may be blessed.